Santhigiri Volume 03 / Issue 05

May, 2014 Santhigiri Volume 03 / Issue 05

GURUVANI Vritam and Prayer The Aims & Tenets of Santhigiri Ashram

Facilitate and sustain blossoming of spiritual illumination in children and adults alike, guiding and leading them in the Right Path of Salvation. Nurture and sustain Divine Grace in people, diffusing the radiance for the benefit of the entire world. Among these love plays the most domi- nant role. Cultivate compassion for all beings - humans, animals and all others alike – fostering divine virtues: selflessness, generosity, fellow feeling, tolerance and serenity. Thus you love yourselves and God as well. Strive for absolute purity of mind, word and deed. Thus you become both a lover and a beloved of the Almighty. Beware of uncontrolled jubilation or jealousy; both will keep you away from God. Treat the entire world as your own home; be un-swayed in glory or humiliation, friendship or enmity, praise or contempt. Dedicate yourself to compassionate service, care and charity. Always regard and give value to the World Teachers and their words. Hold on to all these in your everyday life. These revelations made here are as destined by the Almighty that always there will be a realized Guru in this lineage.

2 Santhigiri monthly/May 2014 Gurucharanam Saranam

Aum Sri Karunakara Guru Parabrahmane Namah

Aum Sri Karunakara Guru Satyapradaya Namah

Aum Sri Karunakara Guru Ateeva Satyaprakashaya Namah

WORD IS TRUTH TRUTH IS GURU GURU IS GOD

3 Santhigiri MONTHLY Contents

Chief Editor Swami Sathyaprakasa Jnana Thapaswi 1. Vritam and Prayer Managing Editor Guruvani Swami Chaithanya Jnana Thapaswi 2. The Divine Light that Revived Executive Editors Swami Gururethnam Jnana Thapaswi Indian Medicine Janani Nirmala Jnana Thapaswini Swami Navananma Jnana Thapaswi Swami Gurudharma Jnana Thapaswi Editorial Head Janani Divya Jnana Thapaswini 3. The Joy and Pain of

Associate Editor Spiritual Realizations T. Sasimohan Ramani Amma, Ko arakara Assistant Editor Sanghamithra R. 4. Healer of Jeeva’s Afflictions

Co-ordinating Editor Dr. Divya Chandran, Kavalam Mukundan P.R. 5. A Guru for All Design & Layout Shashidanniel Janaab Ali Kunju Shasthri, Ex. MLA 6. The True Religion of India Mukundan P.R. Publishers Santhigiri Publications 7. Footsteps of Grace Department of Communications Santhigiri Ashram, Biographical Novel Thiruvananthapuram, Kerala, India Pin: 695 589 Phone: 0471-2419313,6611111 Fax: 0471- 12410508 E-mail: [email protected] Website: www.santhigiriashram.org Blog: www.santhigiriblog.org Vritam and Prayer Guruvani

e have the tradition of not knowing edness of several births. During pournami Wthe purpose of pournami vritam and the earth’s atmosphere is tranquil. There is prayer (full moon day vow). The sun, moon no gap between sunrise and sunset: when and the earth - these three spheres are re- one rises, the other sets; when one sets, the lated to pournami. It is owing to the process other rises. Wherever the rays of the sun and of the jeeva (soul), which gets transformed moon fall in all those places the previously with the power of the sun, that it (the jeeva) mentioned qualities also permeate. Pour- comes to the karma bhumika (the plane of nami helps Guru to reach the perfect stage action, the earth) that exhausts karma. You of God or Brahman. Whether you think should be familiarized with the knowledge about the benefits of pournami prayer or not that reveals what we should do in this kar- you should do the sankalpam that all our ma bhumika and what should not be done. flaws (doshams) should be eliminated, dis- Contrary to it, you should not go to the kar- criminating between the good and bad in a ma that ruins you, saying and winning with way that all sentient and insentient beings the fragments of Vedantic aphorisms. You are benefitted, and that this prayer of ours should not dishonour these truthful words should become beneficial for world peace. that are being said for your awareness. (Then) the planets would have a state of The result of pournami prayer is greatly equilibrium and because of that, there will virtuous and cannot be constrained by any be a unique vitality beneficial for the world’s other thing. It is on pournami the purity of welfare. the purpose of many lives is able to be ac- Pournami is the best day for procreating tualized and fulfilled with awareness. The and merging (absorption). That procreation pournami vritam will bestow the benefit of would be beneficial to the whole world. Just all other vritams together. One can become as this state is imagined in a mango flower guru, observing the beneficence of all these it works in the human too. Although spir- vritams. It is on pournami that Guru gets ituality and materialism are fulfilling each mukti (liberation). It is the spiritual aspect other, for whatever we give prominence of it. Likewise, pournami helps to accom- that would be on the rise. The mother who plish perfection in the worldly life too. gives birth to a child on pournami should be The uniqueness of the full moon is that mindful. She should know that this (birth) not even a little darkness permeates (on that is for the world and it has been given so by day). On one side is happiness and coolness God’s Will. (freshness) and on the other is the quality We have proceeded respecting whatever that can absorb anything. In coolness, the exists now. When we came through the path seeds achieve more quality. That quality is of ancestors, some impediments came up. capable to give birth and nourish it. After that, a change was brought. One may There is perfection to the samadhi (the ask, even after proceeding respecting that total absorption of consciousness in the Su- which exists now (the present tradition), preme Truth) attained through the bless- how it was accomplished? It is difficult to 5 give an answer to that. In what way the pre- theless, I have been seen as a negator. The decessors were, we do not think about it. character of it has come from that ordinance However, we accepted a path like this (Guru itself. ‘What I desired for aeons that has Margam). It is a matter for contemplation as been fulfilled today.’ From this revelation it to how did it happen? (Swami) Sivananda would be understood that it is the correct described hatayoga as rajayoga. Rajayoga, one and pre-ordained. nevertheless, is not all this. One falls into Now the point is how to take it forward. true Rajayoga unknowingly through the The tradition of worship - the people who blessedness of former births. created every worship method have done it For example, there is Krishna. Krishna asking and knowing how it should be done. has not rejected anything. Cementing what- We also do the same. We have a special dis- ever existed until then he showed that he tinctiveness. This way of worship has been was not (limited to) all this. Krishna desired given to us without our asking. Neverthe- that the karma according to the age should less, it (this way of worship) should not be come and he performed it and went away. effected through my mediation. There is a There is value for all that has been made duty for those (the disciples of Guru who to be observed until now. However, I am receive these intimations) who ask, do and (Krishna) standing stamping the feet on it. make others do (according to these divine Krishna is a perfect jnani (seer). Karl Marx intimations). It is for this reason I said that asked to harvest human heads after reading the grihasthashramis (the householders) the Gita. However, he missed the spiritual cannot do this. However, the grihasthash- essence. The intellectual gymnasium of ordi- ramis who live like rishis can do it. Such a nary people should not work in the things grihasthashrami should have the tenacity done by the farsighted seers. that he would step aside only after taking it One thing could be learnt from the ma- to a certain stage. hatmas who have come and gone. Most of How and who should implement this them have negated the old path. If we want ideology? It is not I who has to implement to see what is the old we should come only it. Even if somebody seeks and a few think through the old. As far as we are concerned, after several people become aware of it, this we do not require the old because we got a can be implemented only according to the new path. We have got it through asareeri karmaseshi (the ability of action) of the one (revelation). (Its nature was that) it would who is going to implement it. It cannot be only be revealed to do such and such mat- implemented only by faith. What all things ters at the particular moment. Nobody could should be there in what is said as faith? There come knowing everything in the beginning is the need for discernment about faith. We itself. God is guiding it at the appropriate utter a word when it arises in the mind (of moments. Guidance is coming by way of in- Guru). That word should be carried out. timations (revelations from the Light). Faith - one who can transform the eight- It is in Kaliyuga the errors should be fold self-conceits (ashtaahankar) into eight- corrected. Then it would be taken ahead to fold blessedness (ashtaaishwarya) can only Satyayuga. What system could we assign to implement it. The love and affection of the this correction? Whatever (has been) done One who is purified thus (the Guru) should until now is in a small way. It is in the com- be shared with us. You can work unifying ing time things are to be done more. Never- with His karmaseshi. It is possible only by 6 Santhigiri monthly/May 2014 the person who after earning the ashtaaish- sanyasis and their lineages, and likewise in warya (eight-fold fortunes) turns back to what all ways shortcomings have come in ask what should be done thinking pain- the world, all that should be eliminated and fully and acting asking the way. Whatever the goodness willed by Brahman should it is, the karmagati should be pure for this. come in that place. When those children Although one might earn eight-fold sid- who study do not obtain any awareness in- dhis (ashtasiddhis), one should be able to ternally, you should pray like this: not only maintain truthfulness and should exist as the children in this parampara, wherever satyakaman (the desirer of truth), unmind- there are children who have been distracted, ful of praise and insult. all of them should have blessedness through It was noted before that a prayer like this path. this is being done here according to the (di- This is the Word revealed to us by God. vine) intimation. At the time of doing this You should give particular attention to the prayer, you should remember that even if a boys and girls and should pray for them. I slight scratch of ignorance comes in this it am a woman and the karma coming from me would spread in many ways. We are do- should rectify the mistakes of the women ing the prayer for the sake of removing the in this world. Man also should think in this drawbacks that have come in all the karmas way. That should be your merit. This merit of grihasthashramis as well as brahmacha- of man and woman is streaming ahead here ris. This is not a matter coming under the together. That time, our mind should not competence of your mind; therefore, there become bad, nor should we fall into a situ- might come some lack of awareness and er- ation that would spoil our mind. Especially rors. There is nothing else to say about it ex- the men and women growing up here are the cept that it is the Will of God that makes us people who should determine the fate of the do a matter which exists beyond anybody’s world. It is with this awareness of dharma reach to be able to even mention about it. we should become great. Remaining in this We should always think that this Guru dharma, our continuous prayer is that - all and the Guruparampara that are ordained the mistakes that have traditionally come for us by God should be able to share the should be removed not only in this souray- goodness in double measure removing the udha (solar system) but also even in other shortcomings of my ancestors and mine as sourayudhas, and (God) should give the well as the whole humanity occurring dur- knowledge, experience and ability to do the ing the course of ages. The children whom things that we require at the appropriate you bring up and are being brought up as moment. well as the children who live here accept- When we have gained this awareness ing sanyasa are equally participants in this and are made to act through the revelation noble karma. If a path of redemption should of God, we should be ready to do that. On come through the karma that all of you do the contrary, you should not allow to enter together, you should also think in what way inside you thoughts that are like rubbish it should be done. You should always think lying on the wayside. If you are doing this whenever you do any work that in whatever prayer on the pournami day it would have aspects shortcomings have come through complete fulfilment.

7 Article The Divine Light that Revived Indian Medicine Swami Gurudharma Jnana Thapaswi

heard about Guru for the first time from tion. Occasionally, He would talk to groups of Ithe family of Smt. Maniamma, a devotee of people for hours into the night. Sometimes, I Santhigiri Ashram. I was practising at Kotta- would doze off sitting at the back. rakara then. Thus, on 26 April 1986, I came to As time flowed, I felt the deep love of the Ashram along with Smt. Maniamma and Guru. That love began to expand in me and her daughter. I felt internally charged after that awareness started to express outwardly. seeing Guru and began to frequent the Ashram When one-and-a-half years passed like this, I for the refreshing experience of meeting with decided that my goal in life was to live with Guru. Guru. It was the fifth year of my marriage. I With that, my attitude towards people discussed this with my wife and she agreed began to change. I realized that love is the to my suggestion. Then both of us went and important principle. During one of my initial informed Guru about our desire to live with meetings with Guru, Guru asked me about the Guru in the Ashram. I repeated my desire two meaning of karmam (actions in life). With my or three times to Guru. However, Guru did not pre- conceived ideas about karmam, I said that say anything. Then one day I told Guru with one should do nishkama karma, that is, action a sorrowful heart that I had no other desire in without desiring results, as mentioned in the life except this. Then Guru agreed and asked Bhagavat Gita. On hearing my reply, Guru me to come along with my wife. took a glass tumbler from His table. ‘If I drop it I was given the responsibility of the Ash- down, will it not be broken? Then where is the ram Hospital and continued my practice desire-less karma if I can’t do any action with- there. Guru had a great spiritual vision about out its consequences? Actions are unavoidable Ayurveda and Siddha. The whole science of but conceive Guru or God as the doer. We are Ayurveda and Siddha is based on a spiritual like a machine obeying the dictates of karma. foundation. I began to realize this truth in its When we perform karma, attachment to the fullness after living with Guru. results appears. However, we should perform Some people become physically and men- karma without attachment, remaining just as tally sick because of the disturbed vayu (pra- the medium of God’s Will.’ na) in the body. This vayu is the vital breath, I began to understand the essence of the the life breath in the human body, like the air Guru’s words gradually and started visiting the inside a football. If the air becomes too much Ashram frequently. Once, Guru asked me to be or too less it would not be possible for the ball always present in His room. Guru would meet to remain in shape. Its proportion should be hundreds of people daily, listen to their woes accurate. Vayu is centered in different parts of and give them peace, solace and divine protec- the body. There would be problems if its flow 8 Santhigiri monthly/May 2014 becomes less or more. The disturbed vayu af- spiritual bond with Guru cannot be weakened fects three parts in the body – namely the by any turmoil in life. Guru merged with the chest, stomach and head. Supreme Light on 6th May 1999. On the com- Once, when Guru was at Varkala Santhi- pletion of 1001 days of this, I was among the giri, a weaver went to Thenkashi to sell his Guru’s disciples who received sanyasa deek- cloth. He sold the cloth and got a good amount sha, i.e., the opportunity to become a monk. of money, which he wanted to use for his As an Ayurvedic physician, I would like daughter’s marriage. He had sweated for many to highlight the spiritual basis of the Indian months to earn the required money. Unfortu- treatment systems. The divinely inspired role nately, on the way back, he lost all his money. played by Navajyothisree Karunakara Guru The shock was so much that he lost his mental for the revival of Ayurveda and Siddha re- balance. He became completely blank without mains unknown to the practitioners of the any sense of time and place. He would be seen Indian systems of medicine and to the world standing on the road without any awareness at large. These systems had become nearly ex- of the surroundings. Guru had known this tinct in the face of modern medicine. It was as man. One day Guru saw him standing on the if a curse had fallen on the science of Ayurve- roadside in this condition. Guru picked up a da and Siddha because of the errors that had stick and suddenly hit him on his head. The crept into its practice and application in the man blinked with the shock. With that, he Guru-sishya tradition. came back to his normal awareness. The ag- In the 1970s, on divine promptings, Nava- gravated vayu was centered in his head. When jyothisree Karunakara Guru initiated the spir- Guru struck, it came down to normalcy and itual revival of Ayurveda and Siddha by pre- the man recovered his health. paring a few of these medicines in the Ashram. ‘Aadhi becomes vyadhi.’ Worries and ten- Guru restored these systems to their original sions lead to disturbances in the flow of the purity and thus removed the gloom of the vayu or prana, which affects the head, the curse that had fallen on them. On that occa- digestive system and the heart. The different sion, Guru prophesied that the Indian systems treatments suggested in Ayurveda like sne- of medicine would flourish in the coming years hapanam, vamanam, virejanam etc. seek to as modern medicine did now. One can notice lessen the stiffness of vayu. When the prana the phenomenal popularity and growth of affects the points in consciousness (brain), the Ayurveda and Siddha since then. patient might be subject to the influence of Guru propounded a new healthcare doc- other supernatural spirits such as pitrus (an- trine known as Nava Arogya Dharma Sid- cestral souls), deities, curse of preceptors etc., dhantham, which calls for the integration of for which the physicians would not be able to spiritual and physical aspects of health incor- provide a cure. When the problem becomes porating treatment methods from all health acute, then it would be difficult to cure that sciences, both modern and traditional. Guru person. The physician who cures such cases also recognized the karmic and spiritual aber- should have atmabalam (spiritual strength). rations of an individual as the basis of incur- When I took charge of the Ashram Hos- able diseases and other genetic problems. I re- pital, Guru said that when a person tries to do main fully indebted to my Guru for kindling good things he would face many problems. I in me a new vision of health and experiential said to Guru that I was prepared to undergo knowledge. those difficulties. For a disciple, the love and 9 Experience

The Joy and Pain of Spiritual Realizations Ramani Amma, Kottarakara

came to the Ashram for the first time in that person. She knew their tastes, their I 1983. Immediately on seeing Guru, my favourite food, the day of their arrival etc. brother Vikraman desired to get the Gu- When it was informed to Guru, Guru rupooja (the spiritual cleansing of family) asked Sishyapoojitha to see about it (in done. He made the request to Guru with- vision). We came to know that she was out any awareness of the significance of under the influence of a Yogishwaran who Gurupooja. Guru then asked him whether had come to earn through my daughter, his father would agree for the performance who was a child in the Guru Parampara, of Gurupooja. My brother said he would the blessedness that was not available make him agree. My brother had been elsewhere. Anyway, just because we in- searching for sadhus from a young age. formed Guru at the right time, she escaped When he met Guru, he said that ‘I met the from a great danger. Authority of my life, whom I was search- Although Guru had told us about his ing since several births.’ desire to visit our house, we had not ex- This brother of mine used to experience tended an invitation to Guru. We did not a vision since childhood. That was before invite Guru because our house was small meeting with Guru. In the vision, he along and we thought that we would call Guru with the whole family was stranded in the after building a good house. However, middle of the ocean. This painful vision Guru said to us one day, ‘I do not want was always haunting him. However, after permission from you all to come to my meeting with Guru that vision stopped. If house. I would definitely come there’, and we had not met Guru, probably that vision in 1993 it happened. would have become a reality. My daughter ‘When I come to the house do not (now Nischita Janani) saw Guru when she make any arrangements for me. The water was three-and-a-half years old. On seeing from the well and the flowers in the house Guru, she said immediately that ‘I see this compound are sufficient,’ Guru had spe- person (Guru) always and play with him’. cifically told us. However, we made warm Guru said what she said was true. Anoth- water, prepared a garland of jasmine, and er experience of this daughter was that waited for Guru. When Guru arrived, we whenever any person came in front of her, forgot all this. We fetched cold water she was able to presage everything about from the well and washed Guru’s feet and 10 Santhigiri monthly/May 2014 plucked red flowers from the house yard Santhosh, another brother of ours, had and offered these at the Guru’s holy feet. been involved in a murder case and was Through that, the words of Guru that we saved by the grace of Guru. The husband should not keep anything for Him became of another sister Valsala had once pelted true. stones at Sree Narayana Guru with his Later talking to us, Guru informed left hand when the Guru came to Kollam. that by offering the red flowers, we were At that time, Sree Narayana Guru turned saved from a big quarrel. After that Guru and said thus: ‘This is equal to throwing said that through this prayer and sankal- stones at your father.’ After a few years, he pam (of the Guru Parampara) there would saw a vision in which Sree Narayana Guru be a change within a radius of three kilo- showed him Navajyothisree Karunakara meters from the house. Our grandmother Guru. He begged pardon for the mistake had a habit of lighting a lamp in the even- he committed to Guru. When he died, ing and offering to Sridevi. That time the we did Gurupooja. After a gap of twelve children would go and sit there and recite years, one of his sisters gave birth to a son. the Akhanda Namam of Guru. The grand- His left hand had no strength. Guru told mother, knowingly or unknowingly, began us that this child had the soul of the uncle to repeat that in a slightly different way, who had thrown stones at Sree Narayana ‘Aum Sri Karunakara Guru, Bramhane, Guru. Through this Guru was making us Parabrahmane.’ aware of the importance of Gurupooja. My sister Maniamma once suffered Guru had told us that my sister Tara from fever and went into coma. The Re- and the daughter of Maniamma had no vered Sishyapoojitha asked us to take vib- luck of getting children. However, through huti with the forefinger and pray touch- the rituals and continuous prayers as in- ing Maniamma’s forefinger. Maniamma structed by Guru both of them were bless- regained her consciousness to everyone’s ed with children. Every moment that we surprise. When she was lying in coma, she spent with Guru was full of joy as well as had seen the whole parampara of Buddha the pain of spiritual realizations. in vision.

11 Article

Healer of Jeeva’s Afflictions Dr. Divya Chandran, Kavalam

Parmacharya Padaapraptam, Paramaatma Swaruupakam Karunakara Gurum Vandae, Bhavaroga Bhishagwaran

(My obeisance to Karunakara Guru, who has attained the seat of the Supreme Guru, who is the embodiment of the Supreme Being and is the healer of the affliction that is worldly life.)

he term Bhavaroga stands for ‘the Buddha: What is poison? “Everything Tdisease of the jeeva’. The body, mind excess in life is poison,” was the Lord’s and soul constitute a human being. The answer. The imbalance in the trigunas body forms the temporary physical cas- together with the temptations chan- ing of the soul or jeeva. All bodily glory neled by the five senses - the panchen- ends once the body is left by the resid- driya - under the influence of the sub- ing jeeva. For the disease manifesting tle, lead to impure thoughts and deeds, in the body, man can resort to any one eventually transforming the individual of the following systems of medicine - from bad to worse. Ayurveda, Siddha, Homeopathy, Modern Performance of karma in tune with medicine or Naturopathy. Furthermore, the dharma of the ongoing yuga bestows we now have a new approach of blending the jeeva with virtue or punya. The the merits of these systems under one wrong deeds of the previous and cur- roof. All these systems focus primarily or rent life accumulate as karmadosham or solely on the body. vices. It is good to remember the words As the body is just an envelope for the of the wise, ‘Wrong actions of the pre- jeeva and does get diseased, there arises vious births surface as maladies.’ The an important question: Can the jeeva get diseased jeeva gets baffled by the mate- diseased? If it does, how does that hap- rialistic delights portrayed by the five pen? The soul determines the character senses, losing the ability to discriminate and nature of the individual. The qual- right and wrong and deviating from the ity of the soul is based on three gunas - path of the Supreme, leading to further Satva, Rejo and Tamo. These gunas de- wrongdoings. No branch of science has cide the karma done by the jeeva. The evolved any technique to identify and evolution or the deterioration of a jeeva diagnose the disease of the jeeva. When is based on its karma. Someone asked Sri the infirmities of the jeeva - the karma- 12 Santhigiri monthly/May 2014 dosham – are not diagnosed and in the guidance and medical aid. Recovery is course of life the person succumbs, the possible by absolutely following the Gu- impure jeeva in the subsequent birth is ru’s words. The medical team becomes an forced to take a body which will mani- instrument in the divine hands of Guru. fest the same symptoms and sufferings. It has been revealed by Guru that the It continues as a cycle till the actual root virtue attained in thousands of births cause is identified and tackled. can be achieved by a single birth in the The only place where the science of Kaliyuga, by abiding the Divine Will, ultimate evolution and transformation in accordance with the yuga dharma. of the jeeva is taking place is Santhigiri. This is the process of evolving a puri- Despite the healer of bhavarogam being fied human race. It is no easy task. Tex- physically present at just an arm’s length, tual knowledge is irrelevant here. The the common man is ignorant about Guru, seeker should have the courage to walk Sishyapoojitha and the science of extra- through the perilous path of truth. The sensory perception. The ignorant jeeva strength for this is to be drawn by abso- fails to recognize that and, bound by the lute surrender and selfless sacrifice. On strings of the negative influences of the this journey, the jeeva should utilize the subtle and the trigunas, is a mere puppet opportunity to correct the karmadosham in a puppet show. by performing righteous deeds as an of- The purification of the jeeva is pos- fering to Guru. sible by the complete atmasamarpanam Let us pray in unison to the Supreme (surrendering of oneself) at the lotus Consciousness, the guardian of the entire feet of Navajyothisree Karunakara Guru, universe, the most merciful father Nava- the Poorna Guru, who is the embodiment jyothisree Karunakara Guru to guard the of the Divine Light. By taking refuge in Santhigiri Parampara and to enable us to Guru, the jeeva is hand-led from dark- offer to the world the Navajeevitha Mar- ness to light. Here embarks a new begin- gam, a new path enlightened by the Holy ning – a journey of social and spiritual words of the Bhavaroga Bhishagwaran – progress. The afflictions of the jeeva re- Our Guru. quire an integrated therapy of spiritual

13 From the Archives

Article A Guru for All Janaab Ali Kunju Sasthri, Ex. M.L.A.

few months ago a group of six devo- me with a joyous and smiling face. There A tees from Santhigiri Ashram went to is a saying that ‘the face is the mirror of Prayag in Uttar Pradesh. They have come the heart’. Swami’s face was that. I spent back now after spreading the sacred mes- many hours with him that day. I realized sage from Kerala in different states. I am that the time I spent that day is very valu- happy to participate in this function or- able. From a very young age, I was work- ganized to accord a warm welcome to ing in the political and other social fields. them. Because of my great luck I am able During this period, I had the opportunity to participate in all the functions organ- to visit mosques, churches and Bishop ized by Santhigiri Ashram, despite my Houses as well as many famous temples busy schedule or any other inconvenience. not only in Kerala but also in several other Many people might not know its meaning states in India. I had not got the mental clearly. I do not know whether it is be- satisfaction which I desired to get from cause of the Guru-sishya relationship with such places. However, in the first meeting the Ashram founder or my relationship with Karunakara Guruji, I got that mental with him in former births. happiness and freshness in the soul. It is I remember even today the marvel, the that inspiration which I received from the joy and the freshness I felt when years ago Guru that makes me come again in front I stepped into the Parnasala in the Ashram. of Him. My Muslim brothers would suspect why This has not begun today or yester- a Muslim like me visits an Ashram, which day; it was a time when the Guru’s activi- they believe is a place of Hindu worship. ties were not as extensive as today. I went I have only one thing to tell those people there when the devotees were less. How- who have this question. The Swami at San- ever, even at that time it was a shelter for thigiri Ashram views all the people only as the downtrodden in the society; for those human beings without the differentiating who had lost hope in life with diseases and thought of Hindu, Christian or Muslim. dementia and had been forsaken by their This Swami does not consider the man- relatives. In whatever way they suffered, made forts of caste and does not see peo- Karunakara Guruji was the embodiment ple as high and low, black and white and of love and accepted all of them without other differences. His is not such a mind. any discrimination. He sought to know I am asking how many people have known their problems and suggested remedies the largeness of that heart. with a smiling face. I want to tell the local When I came to the Ashram for the people openly the good experiences I got first time, he called me near and talked to whenever I visited this place. Those days 14 Santhigiri monthly/May 2014 the medicine he gave was only vibhuti and here? Several people could not have that. water (teertham). It was a solution to any Even those who have gone there could not type of disease when received from his properly understand the greatness of that hands with devotion and used according place. That is my opinion. to his instructions. I know many people How many people come daily to see who have thus recovered from incurable this Ashram from all parts of Kerala, es- diseases like leprosy and dementia. I have pecially from Kollam region! I feel pride spoken to those people. How many of you when I perceive the developments in dif- will believe all this if I tell those experi- ferent areas each time I visit the Ashram. ences standing here now? Years ago, a branch Ashram was opened Today, the founder Guru of this Ash- at Kallar Pattam Colony. There is another ram has become like a banyan tree with one at Kumali. Some months ago an Ash- devotees and disciples not only from Ker- ram was opened at Palarivattam in the ala but from all over the country. There heart of Ernakulam city. I had participated are many people who have found refuge in the inaugural function. The city mayor under this banyan tree and are enjoying and the labour minister had also partici- peace and tranquility in life. Earlier, dis- pated in it. There is a branch Ashram at eases were cured through water and vib- Sultan Bathery and other places. The Ash- huti. But today there is a medicine manu- ram is establishing branches at all places facturing unit here which produces divine in Kerala with the effort of the devotees. medicines that are being distributed to Knowing about the greatness of Guru, the poor free of charge and to others at a devotees from Tamil Nadu to Kashmir are reasonable price. The sales depots of this visiting the Ashram. They meet with Guru unit have been opened at several places in and accept his guidance spending many Kerala. days in the Ashram. All such people come The children of the devotees, who are with emptiness of mind and go back full unable to educate their wards, are accom- of wisdom. How many people here under- modated in the Ashram and given edu- stand this? cation. Whoever comes to the Ashram is Six people from this Ashram went to given free food. There are many wealthy Prayag and have returned after attending people in our society. How many of them a big religious meeting. How many ash- will be ready to give food to a hungry rams are there in Kerala and how many person? How many of them give alms to people have gone on such a journey under- the beggars who approach them? Do not going sacrifices and difficulties, suffering get upset by hearing this. Nobody would rain and hot sun, covering all the states in like to hear the truth openly. Let me ask South India on foot? From where did this you one thing. The distance from Pothen- inspiration come to them? Is it not a proof code Junction to the Ashram is only two- that by keeping Guru in the mind with to- and-a-half kilometers. How many among tal devotion they could realize their aim! you have gone to the Ashram within this When each one of us does good deeds, time? How many of you have conversed there is no doubt that there would be the with that Embodiment of pure love? How grace of God or Guru’s grace for that. many of you could experience that great (Reproduced from luck that has been received by the people Santhigiri Adhyatmika Masika, March, 1979) 15 Article The True Religion of India Mukundan P.R.

n the present age, we see that the whole Annie Wood Besant (1847-1933) once Ihumanity is in disharmony owing to re- said about Hinduism: “After a study of ligious differences. This means that the some forty years and more of the great re- present day religious theologies and prac- ligions of the world, I find none so perfect, tices have outlived their spiritual efficacy none so scientific, none so philosophical to bring about peace and spiritual evolve- and none so spiritual than the great re- ment to humanity. It is for India to take up ligion known by the name of Hinduism. a leadership role in the spiritual renewal of Make no mistake, without Hinduism, In- humanity. Although it may be unconvinc- dia has no future. Hinduism is the soil in ing to many, the reality is that India is the to which India’s roots are stuck and torn mother of spirituality, the inheritor of an out of that she will inevitably wither as a ancient most spiritual culture. tree torn out from its place. And if Hindus Mark Twain (1835-1910) wrote that do not maintain Hinduism who shall save India is the “Land of religions, cradle of it? If India’s own children do not cling to human race, birthplace of human speech, her faith, who shall guard it? India alone grandmother of legend, great grandmoth- can save India and India and Hinduism are er of tradition... India had the start of the one.” whole world in the beginning of things. What is the base of India’s great spirit- She had the first civilization; she had the ual culture that deserves such eulogy from first accumulation of material wealth; she these great teachers, thinkers and philoso- was populous with deep thinkers and sub- phers? They were obviously not referring tle intellect; she had mines, and woods, to the superstitious beliefs and practices and a fruitful soul.” of the vast sections of ignorant Hindu Henry David Thoreau (1817-1862), the population, about the snake charmers, famous American Philosopher, said that about the relentless feuds between hostile ‘The Hindoos are most serenely and castes, clans and regional states, or about thoughtfully religious than the Hebrews. the culture of animal and human sacrific- They have perhaps a purer, more inde- es, bride burning etc. that attract the con- pendent and impersonal knowledge of demnation of Hindus and their religion. God. Their religious books describe the These famous thinkers found inspira- first inquisitive and contemplative access tion from the great metaphysical teach- to God… The calmness and gentleness with ings of the rishis and sages of India that which the Hindoo philosophers approach form the true Sanatana principles, which and discourse on forbidden themes is ad- have hardly anything to do with the priest mirable.’ mediated temple oriented Hindu religion, 16 Santhigiri monthly/May 2014 often referred by scholars as Brahmanical cataclysm of India is that this universal Hinduism. Very few people, scholarly and cosmology based on Manu has been al- otherwise, including the Hindus, seem to tered subsequently to accommodate and realize a great flip-flop occurred in under- project the Trimurti gods as the authori- standing the true basis of Indian spiritu- ties of creation. ality, which can be categorized into two The Trimurti tradition is based on Pu- broad heads based on their ideological and rana Samhita, the mythological treatise ritualistic differences, most importantly known to have been composed by Veda on the difference between their cosmolo- Vyasa (Krishna Dwaipayana) at the end of gies. the Dwapara Yuga. The present puranas are The first one is the ancient Rishi or Gu- the subsequent redactions by his disciples ru-Disciple Ashram tradition and the oth- such as Romaharsha and others during the er is the Trimurti or the Devi-Deva Temple beginning of Kali Yuga. There are evidenc- tradition. The temple tradition thrives on es to suggest that the present day puranas the premises of mythology found in the and epics were composed during the Bud- puranas that promote the worship of the dhist or post-Buddhist period about 2500 Trimurti gods - Brahma, Vishnu and Siva years ago or a little later. The puranas and - and their vast family of gods and god- epics, which contain important chronicles desses, as the ultimate spiritual authori- of the past cosmic ages, are said to be per- ties. In the Rishi tradition, the authority ennial and existed in every yuga in differ- of creation is Manu, known to be the first ent forms and were orally handed down projection of God. In the Rishi tradition, age after age. Thus, the myths and legends the medium between man and God is the about Brahma, Vishnu and Siva might be Preceptors or Gurus who come in every speaking to us the spiritual history of an yuga for the spiritual uplift of humanity, unimaginable distant past. reveals Navajyothisree Karunakara Guru. The puranic authors have incorporated As Swami Vivekananda said, Guru is the metaphysical teachings of the rishis in the mask worn by the formless God to their compositions in such a way that one come near man. Every human universe (so- would be unable to distinguish between lar system) is born out of the sankalpam the very divergent schools of thought in or conception of Manu, the Primordial Fa- them. In reality, the philosophy of the ther of humanity and that is why the age of rishis envisioned God independent of the the universe is calculated in terms of Man- mythical tradition and even the polythe- vantara after the name of Manu. In a cos- ism of the Vedas. mic age known as Kalpa, fourteen Manus In the Upanishadic, Sankhyan, Vedan- appear and project the solar systems with tic and Yoga philosophies, the Creation is the help of saptarshis, (the seven primal not attributed to the Trimurti but to Brah- sages or the planetary spirits controlling man, the Absolute Principle, from which the solar system). The time of six Manus emerges the creation through the medium has already passed and the present age of Manu, the astral projection of Brahman. belongs to the seventh Vaivaswata Manu. The reference to Brahma, Vishnu and Siva The sages of India have even mentioned as the authorities of creation appeared at the names of these seven Manus who are a later stage through the mythology in the going to appear in this Kalpa. The spiritual puranas. The Upanishadic rishis under the 17 Manu Parampara pay obeisance only to the and holy and earnest spirit....In the whole Supreme Brahman, the Absolute Truth. world there is no study so beneficial and so For them the gods and demigods are only elevating as that of the Upanishads. They the denizens of the vast universe like the are destined sooner or later to become the humans. Also, the caste, class and gender faith of the people’. differences did not stand in the way of Similarly several other Western think- the sublime teachings of the Upanishadic ers and philosophers have been inspired by rishis. The transcendental knowledge and the spiritual lore of India. Emerson (1803- experience (jnana) is transferred to any 1882) paid homage to Indian spirituality truthful disciple through a Guru-Disciple thus: “It is sublime as night and a breath- relationship. We can find that the back- less ocean. It contains every religious sen- bone of India’s spiritual culture is in the timent, all the grand ethics which visit in Upanishads, Bhagavat Gita, Guru Gita and turn each noble poetic mind....” In 1859 he other philosophical sciences (sastras) such wrote: “When India was explored and the as Sankhya sastra, Yoga sastra, Nyaya sas- wonderful riches of Indian theological lit- tra, Vedanta etc. that speak about the Ab- erature found, that dispelled once and for solute Truth and Creation differently in a all the dream about Christianity being the metaphysical perspective. It is this path of sole revelation.” knowledge or jnana marga of the ancient Wilhelm Humboldt (1767- 1835), Prus- Indian rishis that has inspired and con- sian minister of education, said about the tinues to inspire great philosophers and Bhagavad Gita that it was “The most beau- thinkers around the world and earns India tiful, perhaps the only true philosophical the Guru status. song existing in any known tongue .... Thoreau once said that “One sentence perhaps the deepest and loftiest thing the of the Gita, is worth the State of Massa- world has to show.” chusetts many times over… In the morning Such a glorious spiritual tradition was I bathe my intellect in the stupendous and lost to India when the jnana path was cosmogonal philosophy of the Bhagavat shadowed by the ritualistic devi-deva tra- Gita, since whose composition years of the dition, which promotes the veneration of gods have elapsed, and in comparison with sectarian gods and demigods as well as which our modern world and its literature other innumerable natural and supernat- seem puny and trivial….” ural forces including animals, birds and Arthur Schopenhauer (1788-1860), the trees as the manifestation of the Supreme German philosopher and writer, was one Being. Many obnoxious customs and su- of the greatest philosophers of the 19th perstitious beliefs such as human and ani- century. Sigmund Freud adopted a large mal sacrifices, sati and devadasi tradition, part of his psychological theory from the description of caste Brahmin as equal to writings of Schopenhauer. Nietzsche god (brahmana devo bhava) and practices and Wittgenstein are counted among his such as the performance of miracles (sid- disciples. Schopenhauer spoke about the dhi) and exorcism through mantric and Upanishads in the following words: tantric rituals also came to be identified “From every sentence (of the Upani- with Hinduism. shads) deep, original and sublime thoughts V. Venkatachalla Iyer once remarked arise, and the whole is pervaded by a high about the spiritual malignancy of India 18 Santhigiri monthly/May 2014 through the interpolated puranic litera- found in the Vedas and Upanishads. ture: “Some of the major Puranas appear Maharshi Devendranath Tagore said to have been re-written with the set the Puranas were divisive and advised purpose of promoting ignorance and su- Hindus to turn away from it toward the perstition; of enslaving the minds of the Upanishads, in order to unite Hindus into people; of preventing them from thinking one religion: for themselves; and of giving currency to a “Idolatry with all its pomp and circum- religion which, while pretending in theory stance was to be found chiefly in the tan- to maintain within itself the principles of tras and Puranas and had no place in the emancipation, is calculated in practice to Vedanta. If every one were to turn from the sink one deeper and deeper in the quag- Tantras and Puranas to the Upanishads, mire…’ (V. Venkatachalla Iyer, The Pura- if they sought to acquire the knowledge nas, QJMS 13, 1922-23). of Brahman as taught in the Upanishads Late Professor Theodore Goldstücker and devoted themselves to His worship, held similar views on the Puranas: then it would result in the utmost good of “When by priest craft and ignorance, a India…”(The Autobiography of Maharshi nation has lost itself so far as to look upon Devendranath Tagore, Macmillan, Lon- writings like these as divinely inspired, don, 1914). there is but one conclusion to be drawn; While most of the Puranas generally it has arrived at the turning point of its describe Brahma as the god of creation, the destinies. Hinduism stands at this point, different sects have different views about and we anxiously pause to see which way the Creator. The Puranas according to the it will direct its steps. For several centu- sects to which they belonged have tried ries, it is true, its position has seemed sta- to show their deity, such as Vishnu, Siva tionery; but the power of present circum- or Devi as the Supreme Lord or Creator, stances, social and political is such that it sometimes relegating Brahma to the back- can no longer continue so…All barriers to ground. religious imposition having broken down In Saivism, Siva is described as the Su- since the modern Puranas were received preme. According to Lingapuranam, ‘Siva by the masses as the source of their faith, is the inner ruler of all beings. He is called sects have sprung up, which not merely Supreme for He is superior to all. Siva, endanger religion, but society itself, ten- Sambhu and Sankara are different names ets have been propounded which are an of the great Ruler, the Universal Soul. .. insult to the human mind; practices have The sages know that there exists no other been introduced which must fill every true God than Siva.’ Hindu with confusion and shame.. There is In Vaishnavism one can find the de- no necessity for examining them in detail. scription of Vishnu as the Supreme. Vish- It requires no evidence of the gulf which nupuranam mentions thus: ‘May Lord separates the present state from its past…” Vishnu be pleased with us, from whom (Literary Remains, 2 Vols., London, Al- matter and soul emanate, who has created len, 1879) Theodore believed that the real this universe consisting of moving and sta- faith of the Hindus is neither founded on tionery things, and who is the prime cause the Brahmana portion of the Vedas nor on of all this. Vishnu is that Brahman, from the Puranas, but on the esoteric teachings which this creation has emanated, with 19 which it stays identified, in which it ever teachings of the Upanishadic seers, who remains, and in which it eventually merg- believed in the One Supreme Being, which es’. they defined as ‘Satyam Jnaanamanan- In Shakteyism, the Devi is described as tham Brahm – i.e., the Supreme Being is the Supreme. According to Markandeya Truth, Knowledge and Infinity. It would Puranam, ‘Devi has created this universe be evident from the puranic literature that by Her power. She includes in Herself po- the concept of Swayambhuva Manu, from tencies of all deities. With devotion, we whom originated the creation in the be- bow to her, the Mother, who is adored ginning in association with the saptarshis, by the gods and the sages alike. May She been altered in course of long ages giving work out what is good for us!’ prominence to Brahma, Vishnu, Siva etc. In Brahmavaivartta puranam one can The Trimurti worship tradition ex- also find the description of Ganesha as the isted as an authentic path for spiritual Supreme: ‘Sri Ganesa is the source of this realization in the previous yuga cycles. creation and the subsequent development However, its spiritual incumbency in the thereof. Beyond the ken of all humanity present age is questionable going by the is His form, which is primal in existence, evolving nature of dharma according to foremost to be worshipped, adored by all, the yuga cycles. The Trimurti tradition and full of auspicious qualities. He is both promoted the cult of devi-deva worship nirguna and saguna by His own sweet according to the tastes of different sects. will…though Lord Ganesh is eternal, yet In this process, the inner teachings of San- He appears and disappears at will by dint atana Dharma were lost to humanity. India of His power.’ needs the guidance of an all-knowing Sage Similarly, Brahmapranam describes to evaluate its true spiritual path. This is that ‘Surya (Divakara) is the cause of all important. The Hindus can be united only beings. It is by His desire that the universe under such a great Guru Parampara, which consisting of all objects whether moving can lead them to spiritual enlightenment or stationery came into existence. Surya is as well as social unity. The life mission of the source of the three worlds. He is the Navajyothisree Karunakara Guru was to great deity. The cosmos springs out of Him reinvigorate this lost jnana path and after and again goes back to Him.’ Adi Sankaracharya, this is the time for an- The blending of mythology, rituals and other great spiritual renaissance of India. practices thereon clashes with the esoteric

20 Santhigiri monthly/May 2014 Novel Footsteps of Grace Biographical Accounts from Guru’s Life Chapter 6

arunan kunju attentively watched he would smile and shy away if it was dis- Kthe nature around him - the plants, tasteful to him. Karunan kunju’s moth- flowers, birds, trees and everything, and er liked this habit of his. She was happy their varieties amazed him. He looked at that the fatherless child had no unreason- the birds perched on the branches of the able desires, but there was an inexpress- trees around the house. He noticed the ible pain in that happiness. However, her differences in their colours and voices son showed no irritation. Whenever he while they darted across. Karunan kunju got some eatables, he would share it with was affectionate even to the crow, which others. Seeing the silent and solemn hab- is considered as a villain. He would stand its of her son, the mind of the mother was there watching its angled look and the pained. She would ask him affectionately, wariness with which it beaked eatables ‘Dear son! Why do you sit quietly like this, and flipped off at the approach of people. like an acetic? Why don’t you go and play Children from the neighbourhood came with the other children?’ to play with Karunan kunju. Although he Karunan kunju would look at his moth- would give them company, he would not er and give a warm smile. He would then stick too close to them. He kept himself get up and walk away towards the flowers away from their fights and pranks. He and butterflies, who were his companions. loved to follow the butterflies and beetles Although he did not join in their games, that droned around the flowers. When his his friends liked to have his presence. Dur- friends tried to hurt them, he would stop ing their free time, they would come to them. If they did not listen, he would walk Karunan kunju’s house. Even when they off and would not remain in their compa- played in his house, he only liked to watch ny that day. them play. Another habit of Karunan kunju was Along with the vacation time, there that he sat forgetting himself looking at came the season of mangoes too. The chil- the endless sky. He never talked too much dren in the neighbourhood would come to and used words sparingly. He was mod- Karunan kunju’s house compound, where erate in his food habits too. He would be there were many types of mango trees. satisfied with whatever he got. There was Among these, they liked the honey mango one condition, that the food should be standing near the pond. There were plenty clean and tasty. He liked white rice and of branches on it and the thick bunch of pure coconut chutney. He did not demand mangoes dangled among the leaves. There anything from anybody and had no undue were no other mango trees in the local- desires. If somebody gave him something, ity that gave so many mangoes. The fruits 21 of that tree had a special fragrance and it in his palm. After a few minutes he got sweetness and that was why all people up. When his friends saw that he was not felt a special affection for it. With a slight going into the house with it, they followed breeze, or on the perching of a crow, or on him. He walked a little distance and stood the crisscross of squirrels, the mangoes at one spot. Then he dug a pit there. Keep- would fall down like rain and the children ing the mango in his hand, he stood there would vie with one another to pick them contemplating for some time. Then strok- up. They would take all the mangoes in ing the mango affectionately with both his front of Karunan kunju. It was Karunan hands he placed it into the pit and covered kunju’s duty to distribute them. He would it with mud. He straightened up and then distribute them to all the children equally smiled looking at his companions. without any room for complaint. The deci- ‘This seed will sprout and grow and sion of Karunan kunju was acceptable to give mangoes to all.’ all. The children watched Karunan kunju That day the children were assembled at in utter amazement. He stepped into the the bottom of the mango tree and they pond and washed his hands without tak- started to sing us usual: ing note of it. He made a leaf-vessel to draw ‘Oh, squirrel, please come and give us good water and irrigate the spot where he had mangoes.’ planted the mango. His companions were After waiting for some time, they again still standing there and watching him. A sang: child in the group shouted suddenly: ‘Oh, wind, oh crow! Come on the mango ‘Karunan kunju began to speak.’ tree and give us a basket of mangoes.’ As far as they were concerned, it was The wind and squirrel came but not a wonderful news. Karunan kunju was ab- single mango fell. The children were up- normally silent at all times. He hardly set and began to play making clay houses. spoke two or three words in a day. The They prepared rice and curry with flowers family had undertaken vows and offerings and sands. Karunan kunju was sitting be- to remove this supposed disability in him. low the mango tree. Although he was en- The children had understood this from the joying the fun of his companions, a ques- elders’ explanations. They were stunned tion remained in his mind, why didn’t any to listen to Karunan kunju’s fluent speech. mango fall today? Time was passing by. Karthyayani repeatedly asked the children His companions were engrossed in their whether it was true. The children then plays. That time a mango fell just in front explained to her the incident. Karunan of Karunan kunju. The children looked kunju approached them slowly. There was there hearing the sound. no change in his expression. The mother Karunan kunju extended his hand and wanted to know whether the news given picked up the mango. The children’s gaze by the children was true or not. She went fell on the mango. Their mouth watered near her son and bent on her knees holding for the taste of the fruit. However, there him in front. was only one mango, they realized. ‘Let ‘What is it, dear son? Say and repeat it Karunan kunju take it,’ the elder child to me once.’ The child replied without any in the group said and all others agreed. hesitation. ‘I planted a mango tree. That Karunan kunju stroked the mango keeping would sprout and grow and would give 22 Santhigiri monthly/May 2014 mangoes to all every day.’ nana stem.’ ‘O, God!’ She kissed her son repeat- All the children agreed to Raphael’s edly with joy. She believed that it was due suggestion. One of them went and brought to the offerings and vows the child spoke a banana stem. Another one brought a thus. Her faith became stronger. But what sickle. Raphael stuck the stem on the was the reality? She did not know anything ground and said to Karunan kunju, ‘You about the vibrant ‘Light’ present inside should hold it tight at the top.’ Karunan kunju and the restriction it exer- Karunan kunju obeyed. Another child cised on his speech. When he spoke after came running and struck the banana planting the mango seed, the ‘Light’ did stem with the sickle. His aim missed and not restrict his speech; therefore, he could Karunan kunju’s hand was cut and blood speak fluently. After that, the love of his began to flow from the wound. The chil- family and friends towards him increased. dren were shocked and they all ran away His friends thought that now Karunan frightened. Raphael also left the place, kunju would be motivated to play and do feeling guilty. Now Karunan kunju was left other things. They came and called him alone. He started crying unable to bear the for playing but, as was his wont, Karunan pain. After some time, Raphael’s mother kunju stood aloof from their summons. came there. She bandaged the wound with The mango season was gone and the a white cloth and tried to comfort him. rains came. The mango which Karunan ‘Karunan kunju can go home now. I am kunju had planted sprouted and leaves going to thrash them very badly.’ Then he came out in clusters. It was a holiday. Four said suppressing the pain, ‘No, you should or five children from the neighbourhood not thrash them.’ Raphael was unable to came to Karunan kunju to invite him to look at his face. He felt very sorry as he was play. However, he did not pay heed even the one who compelled Karunan kunju to after their strong persuasion. The grand- play. After that incident, the children did mother who was witnessing this said to not compel Karunan kunju to play with him: them. ‘You also go along with them, my dear One day, Raphael said: ‘I shall show son! Are they not your friends? They are Karunan kunju one thing.’ He walked tak- calling you out of their love towards you. ing him along. The other children followed So, go and play.’ His mother also came excitedly wanting to know what it was. from behind and asked him to go. Still They all went and stood below a jackfruit Karunan kunju hesitated. tree. Raphael pointed to a hole in it. ‘See Raphael was the stronger and elder in how a banyan tree is growing inside the that group. He was very fond of Karunan belly of a jackfruit tree!’ Yes! True, a tree kunju. He lifted Karunan kunju physically inside another tree! Raphael plucked the on his shoulders and walked away. The banyan sapling. He then dug a hole near other children followed. Raphael placed the mango sapling of Karunan kunju and him down at the playground. Karunan planted the banyan sapling and a sapling kunju did not know the games they played. of jackfruit tree adjacent to it. He could only obey their instructions. There was little progress in Karunan Presently they did not want any running kunju’s ability to speak. It was the Vijaya and jumping. ‘We can play cutting the ba- Dasami day of 1113, Kanni 22, in the Malay- 23 alam almanac(October, 1937). He was ten years went like that. He could learn some years old. What would happen if he were lessons and writing during this period. not taught writing and reading? There was In the meanwhile, a goat ate the ban- an ‘asan kalari’, a tiny village school near yan and jackfruit saplings. Neverthe- by. It was run by a person named Maal- less, the mango tree grew and flourished. iyakal Kumaran Asan. In the first meet- Karunan kunju heartily smiled when the ing itself, he liked Karunan kunju. Thus, mango tree bloomed for the first time. ‘It Karunan kunju was initiated into the will still grow and would be full of blooms world of letters. He could learn quickly and fruits,’ he assured himself. He stopped whatever was taught. He would answer the study in the asan kalari and felt no re- correctly when tested subsequently. Nev- gret about it. ertheless, he did not show much interest in (Based on the Biographical Novel ‘Karuny- the matter of writing. The teacher thought athinte Kalpadukal’ by Sri G. Phalgunan; published that it would improve gradually. But the in Santhigiri Adhyatmika Masika; translated and opposite happened. How can a child who edited by Sri Mukundan P. R.) did not know writing read and learn! Two

24 Santhigiri monthly/May 2014